The foundation of Physiognomy is the different objects that present themselves to the senses, nay, the different ideas that arise on the mind, do make some impression on the spirits; and each an impression correspondent or adequate to its cause,—each, therefore, makes a different impression. If it be asked how such an impression could be effected, it is easy to answer; in short, it is a consequence of the economy of the Creator, who has fixed such a relation between the several parts of the creation, to the end that we may be apprized of the approach or recess of things hurtful or useful to us. Should this not be philosophical enough for our purpose, take the manner of the Cartesian language, thus: the animal spirits moved in the organ by an object, continue their motion to the brain; from whence that motion is propagated to this or that particular part of the body, as is most suitable to the design of nature; having first made a proper alteration in the face by means of its nerves, especially the Pathetici and Motores Occulorum. See Dr. Gurther’s work, anno 1604.
The face here does the office of a dial-plate, and the wheels and springs, inside the machine, putting its muscles in motion, shew what is next to be expected from the striking part. Not that the motion of the spirits is continued all the way by the impression of the object, as the impression may terminate in the substance of the brain, the common fund of the spirits; the rest Dr. Gurther imagines, may be effected much after the same manner as air is conveyed into the pipes of an organ, which being uncovered, the air rushes in; and when the keys are let go, is stopped again.
Now, if by repeated acts, or the frequent entertaining of a private passion or vice, which natural temperament has hurried, or custom dragged on to, the face is often put in that posture which attends such acts; the animal spirits will make such passages through the nerves, (in which the essence of a habit consists,) that the face is sometimes unalterably set in that posture, (as the Indian religious are by a long continued sitting in strange postures in their pagods,) or, at least, it falls, insensibly and mechanically, into that posture, unless some present object distort it therefrom, or some dissimulation hide it. This reason is confirmed by observation: thus we see great drinkers with eyes generally set towards the nose; the abducent muscles (by some called bibatorii, or bibatory muscles,) being often employed to put them in that posture, in order to view their beloved liquor in the glass, at the time of drinking. Thus, also, lascivious persons are remarkable for the oculorum mobilis petulantia, as Petronius calls it. Hence also we may account for the Quaker’s expecting face, waiting the spirit to move him; the melancholy face of most sectaries; the studious face of men of great application of mind; revengeful and bloody men, like executioners in the act; and though silence in a sort may awhile pass for wisdom, yet sooner or later, St. Martin peeps through the disguise to undo all. “A changeable face,” continues Dr. Gurther, “I have observed to show a changeable mind, but I would by no means have what has been said be understood as without exception; for I doubt not but sometimes there are found men with great and virtuous souls under very unpromising outsides.”
“Were our observations a little more strict and delicate, we might, doubtless, not only distinguish habits and tempers, but also professions. In effect, does there need much penetration to distinguish the fierce looks of the veteran soldier, the contentious look of the practised pleader, the solemn look of the minister of state, or many others of the like kind?”
A very remarkable physiological anecdote has been given by De La Place, in his “Pièces Interrestantes et peu connues.” Vol. iv. p. 8.
He was assured by a friend that he had seen a voluminous and secret correspondence which had been carried on between Louis XIV. and his favourite physician De la Chambre on this science: the faith of the monarch seems to have been great, and the purpose to which this correspondence tended was extraordinary indeed, and perhaps scarcely credible. Who will believe that Louis XIV. was so convinced of that talent, which De la Chambre attributed to himself, of deciding merely by the physiognomy of persons, not only on the real bent of their character, but to what employment they were adapted, that the king entered into a secret correspondence to obtain the critical notices of his physiognomist. That Louis XIV. should have pursued this system, undetected by his own courtiers, is also singular; but it appears by this correspondence, that this art positively swayed him in his choice of officers and favourites. On one of the backs of these letters De la Chambre had written, “If I die before his majesty, he will incur great risk of making many an unfortunate choice.”
This collection of Physiological correspondence, if it does really exist, would form a curious publication. We, however, have heard nothing of it.
De la Chambre was an enthusiastic physiognomist, as appears by his works: “The Characters of the Passions,” four volumes in quarto; “The art of Knowing Mankind;” and “the Knowledge of Animals.”
Lavater quotes his “vote and interest” in behalf of his favourite science. It is no less curious, however, to add, that Phillip Earl of Pembroke, under James I., had formed a particular collection of portraits, with a view to physiognomonical studies.
The great Prince of Condé was very expert in a sort of Physiognomy which shewed the peculiar habits, motions, and positions of familiar life, and mechanical employments. He would sometimes lay wagers with his friends, that he would guess, upon the Pont Neuf, what trade persons were of that passed by, from their walk and air.